“Therefore as by the offence of one upon all men to condemnation, even so by the justification of One upon all men unto justification
of life.”262262Rom. v. 18. This “offence of one,” if we are bent on “imitation,” can only be the devil’s offence. Since, however, it is manifestly spoken
in reference to Adam and not the devil, it follows that we have no other alternative than to understand the principle of natural
propagation, and not that of imitation, to be here implied. [XIV.] Now when he says in reference to Christ, “By the justification of one,” he has more expressly stated our doctrine than if he were to say, “By the
righteousness of one;” inasmuch as he mentions that justification whereby Christ justifies the ungodly, and which he did not propose as
an object of imitation, for He alone is capable of effecting this. Now it was quite competent for the apostle to say, and
to say rightly: “Be ye imitators of me, as I also am of Christ;”2632631 Cor. iv. 16; xi. 1. but he could never say: Be ye justified by me, as I also am by Christ;—since there may be, and indeed actually are and have
been, many who were righteous and worthy of imitation; but no one is righteous and a justifier but Christ alone. Whence it
is said: “To the man that believeth on him that justifieth the ungodly, his faith is counted 22for righteousness.”264264Rom. iv. 5. Now if any man had it in his power confidently to declare, “I justify you,” it would necessarily follow that he could also
say, “Believe in me.” But it has never been in the power of any of the saints of God to say this except the Saint of saints,265265 Sanctus sanctorum. who said: “Ye believe in God, believe also in me;”266266John xiv. 1. so that, inasmuch as it is He that justifies the ungodly, to the man who believes in him that justifieth the ungodly his
faith is imputed for righteousness.